Bible Lexicons

Girdlestone's Synonyms of the Old TestamentGirdlestone's OT Synonyms

Satan, Tempter

Our knowledge of beings of a less material nature than ourselves, whether good or evil, is chiefly gained from Scripture, though an independent belief in the existence of spirits has been widespread for ages. The intrusion of wild, strange, bold, and blasphemous suggestions into the heart of the Christian in his holiest moments is a phenomen on not easily reconcilable with any other theory. Evil is often breathed into men's hearts, they know not how; their intellects are sharpened whilst their consciences are deadened; they are impelled the wrong way by an evil force which is in them but not of them; fountains of vileness and sin are opened and almost created in their hearts, and they are in danger of being plunged into every kind of violence. Whence are all these things? Are they to be accounted for by natural causes? is man the sole originat or of his wrong-doing? has he only himself to blame? Scripture tells us that this is not the ease. It unfolds to us the feet that the children of men are beset by tempters who try to make men as muc has possible like themselves.

The Words Devil and Satan

The word Sair (שָׂעִיר is translated 'devil' in Leviticus 17:7, 'They shall no more offer their sacrifices unto devils;' and in 2 Chronicles 11:15, 'He ordained him priests for the high places, and for the devils, and for the calves which he had made.' in each of these passages the LXX translates 'vain things' (μάταια), by which no doubt they meant idols. The first passage evidently refers to a false worship which had become common in Israel during their stay in Egypt; and the second, pointing as it does to the introduction of idolatry by Jeroboam after his return from Egypt, would lead us in the same direction. The word Sair originally signifies 'a goat,' and is usually so rendered; and it is probable that goat-worship is referred to in these passages.

Sair is translated Satyr in Isaiah 13:21, 'Satyrs shall dance there;' see also Isaiah 34:14 in these passages the Sair is introduced in company with the owl and the wild beast of the desert as freely taking up its abode among the ruins of ancient cities. There can be little doubt that goats are referred to in these passages, but the LXX adopts the word dem on (δαιμόνιον) in the first of them. The idea that evil spirits haunt desolate places and ruins is a very old one.

The word Shed (שֶׁד ), Ass. sedu, 'spirit') is rendered 'devil' twice in Deuteronomy 32:17, 'They sacrificed unto devils, not to God ;' or, as it is in the margin, 'to devils which were not God ;' compare 1 Corinthians 10:20. See also Psalms 106:37, 'Yea, they sacrificed their sons and their daughters unto devils.'

In each of these cases, and in all places where 'devil' occurs in the plural number in the A. V. of the N.T., the Greek word is dem on (δαιμόνιον). The same rendering has been given in Psalms 96:5, and in Isaiah 65:11, where some form of idolatry is specified in the words 'that prepare a table for that troop,' [David Mill has an interesting dissertation on this point. He considers that Gad is the god of fortune, answering to Meni in the other part of the verse. He hints that there is a connection between the words Gad, ater-gatis, and God, and (possibly) ἀ-γαθός; he also thinks that there is a reference to Fortune in the use of the name Gad in Genesis 30:11. He likewise connects Achad, which we have naturally translated 'one' in Isaiah 66:17, with the Hecate.] or, as it is in the margin, 'Gad;' and in Isaiah 34:14, where we read, 'The wild beasts of the desert,' margin 'Ziim.' But little light is thrown by these passages on the real meaning of ο δαιμόνιον, as understood by the Jewish readers of the LXX in our Lord's time. Its use in the Apocrypha answers to our idea of evil spirits.

Satan (שׂטן ) is, properly speaking, an adversary or plotter, or one who devises means for opposing another. The word is used either in its verbal or substantival form in the following passages: - Numbers 22:22, 'The angel of the Lord stood in the way for an adversary against him.' 1 Samuel 29:4, 'Lest in the battle he be an adversary to us.' 2 Samuel 19:32, 'What have I to do with you, that ye should this day be adversaries unto me?' 1 Kings 5:4, 'There is neither adversary nor evil occurrent.' 1 Kings 11:14, 'The Lord stirred up an adversary unto Solomon.' Psalms 38:20, 'They also that render evil for good are mine adversaries' Psalms 71:13, 'Let them be confounded and consumed that are adversaries to my soul.' Psalms 109:4, ' for my love they are my adversaries.' Verse 6, 'Let Satan (without the article in the Hebrew and in the Greek) stand at his right hand.' Verse 20, 'Let this be the reward of mine adversaries from the Lord.' Verse 29, 'Let mine adversaries be clothed with shame.'

In these passages the LXX renders by the verb διαβάλλω, ἐπίβουλος, or διάβολος.

In 1 Chronicles 21:1 we read that 'Satanstood up against Israel and provoked David to number Israel.' There is no article here in the Hebrew or Greek (διάβολος), therefore the word might be rendered 'an adversary,' as in other passages. Turning to the corresponding passage, 2 Samuel 24:1, we read, ' and again the anger of the Lord was kindled against Israel, and he moved David against them to say, Go, number Israel and Judah.' as in 1 Kings 11:14 we were told plainly that 'The Lord stirred up a Satan against Solom on ;' so, putting these two parallel passages together, we may gather that 'The Lord stirred up a Satan against Israel.' The Bible reminds us more than once that provocations to evil are not only permitted but ordered by God, to test those who are strong in faith, and to show those who are depending on themselves how vain it is for them to trust in any one but the living God. The instruments that are used for this purpose are in some cases evil spirits.

Satan is referred to very definitely in Job 1:6-12; Job 2:1-7 in these passages we have the definite article both in the Hebrew and in the Greek (ὁ διάβολος), and we have a confirmation of the view which the previous passages suggested, that human opposition to what is good is secretly instigated by a being who lives in another sphere of existence, and who is the adversary, or, to use the Greek translation in its modern English form, the devil; that he is permitted by God to put men's faith to the test by the infliction of various evils, but that he can do nothing without such permission.

In the vision recorded by Zechariah (3:1, 2) we read thus: 'He shewed me Joshua the high priest, standing before the angel of the Lord, and Satan (the adversary, not, as in our margin, "an adversary") standing at his right h and to resist (lit. to satan) him. and the Lord said unto (the) Satan, The Lord rebuke thee, Satan.' Here again there is an article in the Hebrew and Greek; and Satan is brought into conflict with the angels of God, as at the opening of the Book of Job, where the LXX renders 'sons of God' as 'angels of God.' The same being is evidently referred to, and he is engaged in the same work, but is subjected to the rebuke of God.

The word Satan is regarded as an equivalent title with the devil in the N.T., just as evil spirit is often substituted for dem on in the parallel accounts of the same event in the Gospels. He is regarded as the enemy of souls, leading them into sin, and aiming at their destruction. He appears to have had influence over the bodies of men, and death is regarded as his masterpiece. But the son of God by dying overcame 'him that had the power of death, that is, the devil' (Hebrews 2:14).

Where the word διάβολος occurs in the N.T. with the definite article, we may conclude that the adversary, Satan, is referred to. The following are instances of its usage: - Our Lord was tempted by the devil (Matthew 4:1-25.); the enemy who sowed tares is the devil (Matthew 13:39); the fire is prepared for the devil and his angels (Matthew 25:41); the devil takes the good seed out of man's heart (Luke 8:12); the devil put it into the heart of Jud as to betray the Lord (John 13:2). There is no definite article in Acts 13:10, where Paul addresses Elym as as the son of διάβολος; probably, however, this passage may be classed with the others; compare St. John's words 'children of the devil' (1 John 3:10). The devil is identified by name with Satan in Revelation 20:2.

The word occurs without the article, and in a more general sense, in 1 Timothy 3:11; 2 Timothy 3:3; Titus 2:3; and also in John 6:69, where our Lord says, 'One of you is a devil,' i.e. an adversary or false accuser.

The verb δαιμονίζεσθαι is only used in the Gospels, and expresses the case of those who are suffering from the agency of demons. These mysterious beings are constantly referred to in the N.T. as being cast out through the Lord's power in John 10:20, the being possessed with a dem on is regarded as equivalent to madness.

In Acts 17:18 the Athenian philosophers give the word its more classical usage, and accordingly it is rendered gods, that is to say, demigods or genii. [See, however, chap. ii.] in this sense it seems to be understood in 1 Corinthians 10:20-21; 1 Timothy 4:1; James 2:19; and Revelation 9:20; Revelation 16:14.